September 29, 2007

ESCHATOLOGY

General Outline
1. Eschatological hope
2. The Mystery of death
3. Judgement of God
4. Purification or purifying maturation
5. Darkness or hell
6. Resurrection of the dead
7. Blissful light
8. Parousia of the Lord
9. Symbolic and non symbolic language
10. False projections of judgement and after death
11. Basis for Eschatology in the resurrection of Jesus Christ
12. Time and eternity

Introduction
The very word eschatology is rather unclear or mysterious. It is still a fast developing subject. The only thing that is clear to ordinary man is that there is death for all. There is too much of mythology regarding the ends of man.
Eschatology is a vision of God; a communion; a moving towards light which is God. Eschatology is the fullness of light. Eschatology is a fulfilment of the life of man – fulfilment of hope. Without hope there is no dynamism of life. GS speaks of the mission of the Church in the world which shares happiness and misery in life. Everybody looks for happiness, but they end up in misery. There is the problem of innocent suffering in the world. This makes people to think that how can a loving God allow this.

Individual eschatology and Common eschatology: Bible speaks of both these. It is the common eschatology that is given more importance. Salvation of the community (totality of mankind)is more important. Individual eschatology is studied only in relation to the community eschatology.

Limbo: it was believed that those who are not baptised or lived before Christ are kept in a place called ‘limbo’. The infants also are kept there.

Purgatory: A middle place. It is the place of continuing purification.
Limbo, Purgatory etc. are symbols. They indeed are good; but there are misuses of this.
Very few people are interested about the life after. All are thinking to this life and its pleasures. Many are agnostics because things after death are not clear. We do not have further revelation about the life after. Revelation is completed with Christ. Apostles are the direct witnesses of this revelation. We cannot give a rational teaching about any of these. It is based on Jesus. The centre of Christian hope is eschatology in the risen Jesus.
Jesus used symbols to speak about eschatology like kingdom of God or reign of God. It is God who is ruling and guiding the world. God has a definitive purpose regarding this world. We are looking foreword to the fulfilment of the kingdom of God.
Eschatology is the systematic reflection on the content of our Christian hope. It also deals with the risk or failure of not attaining the Christian hope.
Eschata means ‘ends’ or ‘outcomes’. Traditionally it meant ‘the last things’ – the four things: death, judgement, hell and heaven. It also dealt with discussions on purgatory, limbo and the end of the world. The traditional eschatology is in a lamentable situation, says Congar. The treatise on eschatology is still in its infancy, says Karl Rahner. Protestants also agrees with this.
Theology after Vatican II: it sees eschatology in a different perspective other than we find in the text books between Trent and Vatican II. The present emphasis is on the promised reign of God in human experience and in the whole creation.
The ultimate fulfilment is seen in the person of Jesus Christ. All the aspects of the question regarding man is dealt with in the light of the fully realised reign of God in Jesus Christ. Eschatology is the whole content of the gospel. Gospel is concerned with the salvation of the individual as well as the community. This emphasis on the reign of God in an evidence for the community dimension of hope. It speaks of the individual hope in the context of the general hope. Hope has essentially a transcendent dimension. But this emphasis on the reign of God is also this worldly. Christian hope is transcendental and mundane. There is wider hope for the world for which we have a responsibility. So eschatology deals not only what lies beyond death and history; it has an earthly dimension too. (Cf. Mystical and political dimension of faith, Concilium 1995, No 9). The notion of reign of God must be kept radically separate from question of political responsibility, says Ratzinger.
Reign of God is falsely interpreted. The present eschatology includes a worldly based eschatology. Reign of God is equated with the risen Christ by Ratzinger. Personal salvation is attained only by death. The growth of the kingdom is invisible. The Church is the initial budding stage of the kingdom (LG). There is no kingdom without the Church even though the institutional Church has its deficiencies. Humanity of Christ is the instrument for the word of God. In the same way the visible structure of the Church (which is the instrument of the Holy Spirit) is need for the growth of the kingdom of God. This notion gives increased hope for awaiting the kingdom. Kingdom is already; it depends on human acceptance. Its growth is invisible. Man has to live in total trust and in community with others. Know that God reigns; all the others will follow. Because of this approach of Jesus on the kingdom Jesus met with an early opposition. The theme of resurrection took place of the kingdom of God. By his death and resurrection the kingdom was inaugurated in a seminal way. The full manifestation is still to come. The expectation of another coming of Christ in glory is seen. 9I Cor 15, 23; 1 Thess 2, 19; 3, 13; 4, 15 – 18; Col 3, 4).

Characteristics of Christian eschatology
It is the risen Christ who unifies eschatology. The future fulfilment is not a place, but a person, the risen Christ himself. Eschatology is personal centred, i.e., it is Christocentric. Christ is the beginning and the end.
Ecclesial Character of eschatology
Church is understood as a community which has its origin in Jesus Christ himself, because Church is the fruit of the redemptive work of Christ. Eph 1, 4ff speaks of the nature of this community. Church is looking up foreword a fulfilment – union with the risen Christ.(Rev 22, 1 – 5). The Church moves towards the glorified and reigning Christ. We are liberated from limits of time and space. The risen Christ is the heaven; his loss is called ‘hell’.
Trinitarian character of eschatology
The risen Christ is the way to the father and to the Holy Spirit. So there is the communion with the Trinity.
Death
Death is the central eschatological event. Man is constituted an integral person at his death. The fathers of the church emphasized the ecclesial and communitarian dimension of eschatology. So they emphasized on general judgement, communitarian aspect of resurrection and Parousia. They did not give importance to the retribution of the individual after death. It is reserved for the end for them.
Scholastic Period: Physical death and purgatory were emphasized. The multiplication of private masses, granting of indulgences etc. developed during this period. Fear and terror of death instead of confidence and trust developed. Gradually death became the central eschatological event. With death eternal life begins. It can be in the presence r in the absence of God. the individual meets the risen Christ who is the Eschaton.
The Futuristic Approach: Apocalyptic model: the destruction of everything by some force and a new beginning. The last time is already inaugurated in Jesus Christ. Future events are deeply rooted in the present. (The judgement is already here; whether we accept the truth which is given). But it is not yet fulfilled.
Eschatological Hope
What we believe is what is revealed. Content of our faith is what is revealed in it. Faith in the promises of Christ looks foreword for fulfilment. Faith opens up new expectations for the future. The glorified Christ and Christian hope together constitute our understanding of eschatology. 1 Cor 15: Resurrection of Christ and Christian hope. Faith and hope go together, having more or less same character. Hope (ελπις) is the trust in the person who speaks of acts. Ελπις is mainly found in St. Paul – placing one’s confidence. It is man’s total surrender to God.
Nature of Hope
The object of hope is ‘glory’ or ‘light’ (δοχα). Christian hope is a sharing in the glory of God and of Christ. Man is deprived of this glory or splendour of God (Rom 3, 23). Christian can rejoice in the hope of sharing the glory of God. (Rom 5, 20). The material universe also will share in this glory. (Rom 8, 19 – 22). Glory is specified as salvation, eternal life, redemption, resurrection inheritance, kingdom etc. (Eph 1, 18; Col 1, 5). The salvation, which is the object of Christian hope is centred around the risen Christ. We await this manifestation of Christ (1 Cor 1, 7), who will transform our bodies like his body. (Phil 3,21).
The Motive of Hope
1. The Promise: Christian hope starts with a promise – the promise made to Abraham. All the rest is a development of this promise made to Abraham. This promise is a promise filled with power – a word with power. Ex 3, 14; “Yahweh is He who will be”. He is mindful of what he has promised. This fidelity of Yahweh is a guarantee for further intervention in future. The promises are fulfilled in Jesus Christ. He is our inheritance. He is also our promise. We are also sharers of this promise in association with Christ. (Gal 3, 29) We await the full realization of this inheritance (Rom 8, 17; Eph 1, 13ff). The promises to Abraham is confirmed by an oath, i.e., God is bound to his promise. The firmness of Christian hope is the firmness of God himself.
2. The paschal mystery of Christ: The death and resurrection of Christ is the Christological foundation of hope. (1 Cor 15). Rom 8, 32: He was put to death for our sins and raised for our justification. Christ who died and rose is our intercessor. Rom 4, 25; 8, 32 – 34. The hope of resurrection of the body rests on Christ’s own resurrection. The resurrection of Christ is the first fruit of our resurrection. (1 Cor 15, 20). Without this our hope is empty.
3. The gift of the Spirit: The indwelling Spirit is the immediate cause of our hope. The spirit of the promise (Eph 1, 14). The indwelling Spirit is marked by incompleteness and it clamours for completeness. (2 Cor 1, 22). He (partial Spirit) is the first fruit, a seal, for fullness of possession. Rom 3, 28: We are justified and hope to attain salvation later. The present justification is a sure motive for the fullness of eschatological salvation. (a tension between already and not yet).
There are other aspects of Christian hope – sonship, sanctification, freedom – all these are partial realities, but with a sure foundation for fullness. (Gal 5, 5). Rom 5, 1 – 6; 8, 17 – 25: The present union with God I the Spirit is a motive of joyful hope for the future as well as trend in the afflictions of the present. Man expects and awaits the fullness of filiation. This is rooted in the presence of spirit in man.
4. Theological Motives: The faithful love of the Father, starting with the promise made to Abraham, the paschal mystery of Christ, the indwelling of the Holy Spirit – all these are manifestations of the faithfulness of the Father. Col 1, 25 – 27; Eph 1, 1 – 14. The motive of hope is reduced to the saving action i.e., the love of the Father manifested in the double gift of the Son and the Spirit. So we can think of the Trinitarian character of hope. (1 Pet 1, 3 – 6).
For John future realities are already present. We are in eternal life. Jn 17, 3: Eternal life means knowing God and the Son. In John we do not find the terminology of hope. The transition to eternal life is only a visible manifestation of the reality already possessed. Encouragement is given to the Christian engaged in struggle on earth. Rev 5, 11 – 14; 21, 22 – all the promises will be finally realized. The church looks confidently at the risen Lord – “I am coming”. The church in response prays “Maranatha”
The subjective realization of hope corresponds to the objective reality of the Father’s fidelity manifested in Christ and the Spirit, as the guarantee of the Christian eschatological salvation. Paul’s emphasis is on future realities. For John it is already present. But both are essential.
(Antinomies of Hope
Confidence – Uncertainty
Joy - Fear)

Contemporary pastoral approach towards death:
Death is the reward of sin. it is a consequence of sin. In other words, death is a punishment for sin. (Gen 2, 19).
Death is something that brings about fear. But it should be brought down. Death is a natural event; it is a natural end. Because man also is a part of nature. Death for a Christian is a sharing in the paschal mystery of Christ.
Traditionally there are three important themes regarding death: 1. Origin of death: Death is a punishment for sin (Council of Trent). They refer to the sin of Adam. He is punished; he had already been warned that if he sins he would die. But it cannot absolutely be said because death is a natural event. So we must combine both. Christ’s death is natural, because he was just like a human being. Or he took the punishment for our sins. So both these aspects should taken together when we speak of death. 2. the generality of death: all human beings subject Old Testament the original sin are subject to the law of death. The universality of death is based on the universality of original sin (Rom 5, 12). It is appointed to man once to die. Heb 5, Gen 5, 24; Eccl 44, 16. 2 Kings 2, 11. Henoch and Elijah did not undergo death. They will appear in the second coming.
1 Cor 15, 51: significance of death: with death the possibility of merit, demerit or conversion ceases. the impossibility of justification after death is taught by Vatican I.
Lk 16, 26
Jn 9,4: night and day: Night = the time when no man can work.
2 Cor 5, 10: All must appear for judgement.
Gal 6, 10: Do good when you have time.
Rev. 2, 10
The common teaching of the Fathers: The time for conversion and penance is limited for this life (E.g. Cyprian says that it is here below the life is lost or won). People should make use of life on earth to gain ever lasting life. Death is the end of man’s probation. His status as a sojourner comes to an end.
Greek and Semitic Approach to Man: Greeks speak of dualism of body and soul. Death is a separation of body and soul. According to the Semitic people death is a natural corruption of the body. Old Testament understanding is that to die means to sleep with the Fathers. They had a hope to die in a good old age, i.e., after a long life. According to the wisdom literature man’s death is natural just like any other being. (Eccl 3, 9). The fate of man of beast are the same – comes and returns to the dust.
Mosaic Literature: (Written in Post Exilic Period). A new approach to death, more juridical in character is seen. (Sin and death). it could be the result of Babylonian captivity. this is seen in the description of paradise. Gen 2, 17; 3, 17 – 19. Primary issue is not death; but life here. The punishment terminates with death. Death is not seen as the part of punishment. After undergoing punishment he will die because man is naturally mortal. Death is closely connected with sin; but not presented as the direct consequence of sin.
New Testament
1. Death as the end of man’s probation: Jn 9, 4ff; Mt 25, 31ff; Lk 16, 19ff. Take these texts as a comprehensive testimony. Nothing is said about the possibility of change after death. The emphasis is on this side of the eternity.
2. death as the wages of sin. (St. Paul). He explains everything in relation to the divine plan of salvation. (Eph 3, 9). This plan is now revealed to the saints (Col 1, 26). Paul’s approach is essentially eschatological; it is cantered around the resurrection of Christ. Rom 5, 12 – 14: Justification is through observance of the law. This he explains in relation to Gen 2 and 3. law becomes the occasion for sin and death. (Rom 7, 7 – 13). Law is harmful because it awakens consciousness of sin. If there was no law sin would have been remained dormant. Death is caused by sin. (sin is made conscious of by law) and it is rendered by its close align, i.e., law. Relationship between law, sin and death is essential to understand Rom 7, 7 – 13. Before the coming of law is was not imputable. If no law, no imputation. Sin refers to the personal sin (amartia). In the absence of positive law man can and did sin; i.e., sinning against his conscience (Rom 2, 14 – 16). Paul refers to Adam – Christ relationship. If Adam exercised such destructive influence through sin and death, the salvific influence of Christ is greater. Man collaborated Adam’s sin through man’s personal sins. Adam’s sin the power of sin and man’s personal sin are important.
The Spiritual conception: Rom 7, 9; 8, 13; Eph 2, 1 – 5; Col 2, 13; Rev 3, 11; 1 Jn 3, 14: Man’s personal sin induces not physical death, but spiritual death. Spiritual death is a state of alienation from the God of life. Wis 2, 23ff interprets Gen 2 in the sense of spiritual death.
Both juridical and spiritual conceptions connect the relation between sin and death. The juridical approach explains both spiritual and physical death, whereas the spiritual trend considers death only spiritually. No biblical author explains the death of the body as an effect of man’s sin. 1. Physical death is man’s natural destiny unrelated to sin. 2. We can consider bodily death as a symbol of the state of alienation from God induced by sin rather than the effect of sin. 3. Death as a passage into the risen Christ: Death of Christ is a passage from darkness to life. Mk 15, 33: when he died darkness disappeared – an apocalyptic description of Christ’s death. Before his death there came darkness. With his death begins a new day. Jesus’ death is a passage to the beatifying passage to the father. This passage is a response to his prayer: “Father glorify me with your glory.” Jn 17, 5: death and exaltation are the two aspects of Doxa (glory). The dark night of Friday is expelled by the splendour of Easter. Jesus becomes a life giving spirit. Cor 15, 45. the death of a Christian is similar to the death of Christ. A Christian no more has the fear of death. Heb 2, 9: In tasting death Christ stood for us all. He has liberated all who were in fear of death. He has destroyed Satan by his death, who has power over death.(Heb 2, 14ff). he did not suppress death for the Christian, but transformed it into a source of life. A Christian is not exempt from death, but drawn to the paschal death of Christ. Redemption is sharing in the paschal death of Christ.
St. Paul
He speaks of death as a sacrifice – a re production of Calvary. He speaks of his death as a sacrifice. (Phil 2, 17). In 2 Tim 4, 6 also he speaks of his own death. Sacrifice has two aspects. 1. Annihilation or self commitment. 2. Acceptance. Death as a sacrifice implies acceptance (Resurrection). Both life and death are connected with the Lord. Phil 1, 21 – 23: Death is a necessary means to reach risen Christ. It is almost a supernatural concupiscence to depart and be with Christ. To die means to be in union with the risen Lord. Thess 1, 17: Meeting the risen Lord.
2 Cor 5, 6 – 8. Christian is in exile and long for a dwelling place in heaven.
St. John’s Theology of Death
He also speaks of the paschal character of death – passing from darkness to light. Basing on Gen 2 and 3 John speaks of the theme of death – tree of life and living water. This symbols are used very much in Revelation. Rev 1, 1: Christ the living God. His victory is extended to all Christians from the tree of life. (Rev 2, 7). They receive immortal life. A second death is inaccessible to them. (Rev 2, 11). They have an active role in the kingdom (2, 26 – 28). They reign in the kingdom of heaven. Their names are written in the book of life of the lamb. They participate I the power of the living God.(3, 1; 21, 7). The first death or physical death is unimportant for John. The second death is final and eternal (at the time of judgement). Judgement means, judgement of the denial and of those whose names are not found in the book of life.
In the gospel he speaks about Christ as the principle of light and life.(Jn 11). The resuscitation of Lazarus illustrates John’s understanding of death. It is a sign of the eternal life to be imparted in its fullness to Christian after death. It is a symbol of Christians’ passage from death to eternal life. Just as Lazarus came into life the Christians also will enter into life. Those who have received the gift of faith will not have a spiritual death. Faith in Jesus transforms the meaning of death. He who believes in him will never die. The first gift of the father is faith in Jesus which brings along with it a second gift – passage from death into eternal life.
Both Paul and John view death as an unavoidable transition to life with Christ. The light of risen Christ dispels fear and terror because dying Christians move into the hands of the living God. Gs 45; LG 48 – 51.
Death – Activity or Passivity?
Some theologians says death is sheer contemplation and passion; not an activity of man. We do not manage to die; it is something which happens to us. We do not surrender ourselves; we are taken. According to Schillebeeckx death itself is an act.
Rahner and others speaks of death as active. Death is a final ‘yes’ or ‘no’ to God and an act of surrender or rebellion. The final act (death) is a personal consummation of one’s life. “As you live, so you die:”
Death is an act. Man’s compost structure as nature and person: as nature man undergoes death. This is a necessary rupture; the end of the pilgrimage. At the same time it is the natural fulfilment of the human person. Man is destroyed from without; man completes himself from within. The death of Christ: In Calvary Jesus effects an active surrender – a consummation from within. Christ’s death is active because 1. his death is considered as a sacrifice (Eph 5, 2)which implies an active surrender and an acceptance by the father. 2. Christ’s death is the sealing of the covenant. (Heb 9, 11 – 22). Both these implies a free activity from the part of Christ.
Medical science also speaks of death as a gradual process which implies the possibility of death as an active surrender.
Pastoral Point of Death.
Some say that one undergoes five stages in death:
1. Denial and isolation: he denies that death is going to happen
2. Reaction: of anger – why should I undergo such experience? Anger towards God and fellowmen. – a stage of bargaining with God.
3. Stage of depression: A process of realisation of facts as true.
4. Resignation: They become sadly fatalistic about the inevitable end
5. Acceptance: No one escape from death – An inner and outer peace.
Some others add a sixth stage:
6. Stage of hope: Death is not the end- like Job – finding God (Job 19, 25 – 26)
People must be guided to accept death and have hope.
Judgement
Particular and general judgement: they are to be understood as complementary; not at two times. General is the fulfilment of the finality of all creations. No one escapes the judgement.
Mt 25. Right, left etc. are apocalyptic descriptions. It is not a judgement for all people; but for those who have not received faith i.e., for non believers. Even they have the possibility of salvation. According to some of the new Testament texts it is the Father who is the judge.(Mt 10,28). Christ here is only an advocate Rom 8, 31; 12, 19; 8,3; 3, 25; Rev 4, 11.
Jesus as the Supreme Judge: Mt 7, 22; Lk 17, 24: day of the son of man; Mt 16, 27; Mt 25, 34; 2 Cor 5, 10 – Tribunal of Christ; 2 Tim 4, 1; Rev 19,15 – Wrath of the judgement of the lamb; Risen Christ as the judge – Acts 10, 41; 17,31; Rev 1, 12 – 16 Dan 7, 13; Rev 2, 12 – 16; 19,15 - 21 – Christ is made judge by Father himself. Rom 1, 4: Fullness of life and light 1 Cor 15, 45. It is not Christ who judges; but he is the criterion of judgement. It is the faith that judges. Faith in the incarnation saves us. Unbelief excludes us from salvation. Incarnation is important because it is rooted in God’s love itself – giving his own son. God’s love is the origin of judgement. Unbelief in this love pronounces the judgement –i.e., love is turned to judgement. Saving faith in Jesus is the fundamental decision in man’s judgement.
Meaning of Judgement: Krinein means separation. Judgement is separation. (Mt 13, 24 – 30; Mt 13, 37 – 50; Mt 25, 31 – 46 – the eschatological state of the gentiles. (Cf. NJBC Mt 25).
Mt 10, 32 ff – Judgement of the disciples. Judgement is an explanation of the salvific plan of God. It speaks also of judgement by work and judgement by faith. Faith is operative I works of charity (Gal 5, 6). But good works are not sufficient – faith and baptism (Church) also are needed. (Jn 3, 5).
Universal Judgement: (MT 13, 28ff): but the individuals are not free; they also are judged. (Mt 24, 40; 13, 37). The judgement of them is based on the use of the talents.
Judgement as light: The word ‘light’ in john is equal to ‘separation’ in synoptics. Some texts say Christ came to judge; others say he did not come to judge. That means his purpose is salvation. The judgment is based on light – on the acceptance or rejection of light. Christ came as light to save and not condemn. The separation or acceptance is based on man’s wilful acceptance or rejection flesh this light. Jn 3, 9 gives the definition of the judgment: Light came to the world, but all loved darkness. Openness to the light is the judgment of salvation and closing oneself to the light of Christ is judgment or damnation. It is man who passes judgment on himself and it is accepted by Christ. Divine life is separating light which effects and creates the eschatological community.
Judgement – Present or future? In John we see both. But the emphasis is more on the present than the future. Jn 5, 26 – 30; Futuristic eschatology
Jn 5, 19 – 25: Realised eschatology (Present).
Judgement as Resurrection
The connection between the two is rather difficult. They are not different episodes. 1 Thess 4, 14 – 17; 2 Cor 5, 1 – 10: Judgement and resurrection in the same passage. There is no place for a general judgement after the resurrection. Men are raised to glory. This divine action constitute their judgement. There is the possession of essential beatitude by the just following the particular judgement. Baptismal justification: man is intrinsically transformed in baptism. The eschatological judgement manifests this transformation. It is a divine action. The resurrection (the judgement) is God’s action.
The Pneumetological Character of Judgement
It is the action of the Spirit which is the criterion of judgment. Sprit arouses a confident effectuation of our final salvation. Those who possess the Spirit will be judged by the law of liberty. Jas 2, 12. they long for the Lord’s coming. 1 Cor 16, 22: and they are saved in Spirit. Rom 8, 24: and they appear will with Christ in glory. Col 3, 4: they will finally become the possession of the Father, because they are sealed by the pledge of the Spirit.
Non Christians will be judged according to their conscience. Rom 2, 14 – 16. the conscience is the charter of judgement approving or condemning their action. Mt 21, 31ff: a classical text on judgement. The designation ‘last judgement’ is somewhat misleading. The core is following Jesus’ moral teaching. Faith in Jesus must transform the disciple. Man is judged on those things that he has not accustomed to consider as duties. Basing on this we can say, eschatology means man is capable of a final decision that gives his life a permanent character. Both wicked and righteous have made decisions which are irrevocable. The theme is base on the identity of Jesus with man. There is no substitute for active love. Love determines whether men are good or bad. Mt 25 has no parallel in Luke and Mark. Luke stresses the ‘importance of immediate retribution’. Lk 16, 23, 43. For John it is primarily a present reality rooted on incarnation. Judgement for him is not so much a divine sentence, as the revelation of the secret of human heart. The last judgement will reveal the divisions already present in human heart. The main thrust is not the chronology (when will it take place), but the ethical message.
MAGISTERIAL TEACHINGS
In the Early Church
Judgement is mostly spoken as judgment as something happens in the past. There is no final retribution immediately after death. The emphasis was on Christ who will come to judge. (Futuristic). This was based on apocalyptic texts.
There came a change in The Middle Ages. Judgement was seen both as present and future. Man’s retribution immediately after death, and also general judgement (Future). Pope Benedict XII (1336) Benedictus Deus(Cf. ND 2307).
Theological observations on General and Particular Judgements: the traditional explanation separating them with time is problematic. Because after death man has a timeless existence, without any temporal succession of moments. Also resurrection takes place probably immediately after death. General and particular looks at man as an individual as well as a social being. The perfection of an individual is at his dearth. It will have some influence on the entire body of the people of God;. The community as a whole will attain its perfection at the time of the Parousia. These two judgement are to be considered as tow mutually complementary phases. So there is one judgement and not two.
We have two series of texts. 1. which does not connect judgement with the end of time. 2. judgement at the end of time. But there is no contradiction between these. God through Christ would judge all men. This judgement takes place when man confronts Christ directly at his death. (Heb 9, 27). It is appointed for man to die once and after that comes judgement, the only judgement which can decide man’s eternal destiny.
Purifying Maturation
Purgatory purgare = Purify
The doctrine of purgatory is the best example for man’s intrinsic sinfulness. It is the purifying process of the Holy Spirit leading us to toe purgatorial cleansing. Some of the scriptural passages: 2 Macc 12, 39 -46: the only place referring to inter mediary state between beatitude and damnation. In this stage they can be helped by prayers and sacrifices. This text is only support for the doctrine of purgatory. There are faults which deserve punishment.
1Cor 3, 10 – 15: this is a classical text on purgatory. Some will be punished of the works they have done. Only their works will be destroyed; the persons will be saved. The reward of the apostolic work varies depending on the quality of the work.
Heb 12, 1; 13, 7: both these exhort the people to follow the example of the dead leaders. This text does not ask to pray for them.
1 Thess 4, 13 – 18: Those who are lost . It also does not say that we need to pray. This verse just consoles people.
Acts 12, 1- 5: Death of Jacob: the community prays for Peter who is alive, and not for James who is dead. But from these we cannot deduce that there is no doctrine about praying for the dead only because that they are silent about this.
Patristic Teaching
The custom of praying for the dead started from the beginning of the second century. The earliest source is Tertullian. At the death of Polycarp (156), there is a commemoration of him at his tomb. By the close of the second century the prayer for the dead developed among fathers and liturgical prayers. The Acts of the Martyrs testifies that they celebrated Eucharist and commemorated martyr’s memory at the tomb. Cyprian says that martyrdom is full atonement and therefore there is no more purification. All the sins are expiated by the suffering. It is different from long and continuous cleansing by fire.
Augustine speaks of temporal punishment to be expiated both in this life and after. Some suffer it both in this life and after. Those in between blessed and damned can benefit from suffrages. Origen (254) advocates the need of purification for all the debts. All have to undergo purification. The wicked is purified through hell fire and the just through purgatorial fire. (for those who have received baptism).
Ancient Christian grave inscriptions beseech peace and quickening for the dead.
Theologically speaking cleansing fire is derived form the concept of sanctity and justice of God. Sanctity demands only completely pure soul can be assumed into heaven (Rev 21, 27). Justice of God demands that punishment of sin still is to be satisfied. Those who are united with God in love cannot be cast into hell. Therefore an intermediary state is needed for final purification, which is then only for a limited time or period.
The western church speaks of purgation according to legal terms. Eastern fathers see purification in terms of maturation and growth in contemplation of God; it is not a punishment.
Catholics and Protestants: Protestants speaks of salvation by faith alone. They deny praying for the dead. Council of Trent answers this. Councils of Florence and Lyons speak of the approaches of East and West.
Though there is no explicit teaching in the New Testament about praying for the dead it cannot be negatively interpreted. Both practice of praying for the dead and doctrine of purgatory are to be considered as a positive development in accordance with the scriptures. This is especially based on the Eucharistic doctrine of scripture with it double emphasis on thanksgiving and intercession. This development has further roots: 1. it is based on the communion of saints. The Church began to ray to the martyrs for their intercession 2. the intercessory power of the Eucharistic memorial was extended in praying for the dead. 3. further reflection in this practice led the Church to the doctrine of the purgatory. The liturgical practice precedes theological reflection. That means they are post biblical developments in time with the Spirit of the New Testament.
Mt 12, 32: Need of purification: Gregory the great says that many sins can be forgiven in the world to come. Mt 5: those who did not fulfil the Christian brotherly love have a time limited punishment. Tertullian speaks of a time limited punishment I the prison (underworld). But Church does not teach this.
[purification fire, purifying punishment –poena purgaoria, poena sensus- physical suffering. Beth Purkana = House of Salvation = purgatory].
SHEOL, HADES, GEHENNA
Mt 25, 41: Depart from me you curse; go to eternal fire.
There is a close relation between sin death. Death includes judgement and condemnation. If sin leads to death, so it is sin that leads to hell. It is not God who puts one in the bell, but sin. Hell is a kind of absence of relationship with God.
1 Jn 4, 8: whoever does not love, does not know God, for God is love. The motive of incarnation is this love, not judgement, but love alone. The essence of God in New Testament is love itself. Hell is to be understood only in light of the love of God or heaven. Salvation ever since incarnation is Christ centred. Heaven is essentially the person of risen Christ. Heaven is to be in the person of risen Christ. To be away from him means to be in the hell. There is the universal salvific will of God. When we think of this hell is incomprehensible.
(the way of presentation cannot be considered as revelation or as reality. E.g. ‘Hell fire’.)
The Nature of Hell
Old Testament: Israel believed in a nether world called Sheol. It is the living place of all the living – not only of the condemned. All the living will go to it. There no one can praise God. There is no contact between God and man there in the sheol. This tragic aspect of death is the fruit of sin. This is a place of dirt. (Isa 14, 11? Or 40,11?). the life in sheol: it affects all men and it is the house for all the living it is the place of union with the ancestors and it is the only attractive element in it. But it is a life away from God.
Later sheol came to be understood as a place of retribution for the wicked only. A parallel word Hades takes place I the New Testament = the place of the wicked. Later Gehenna takes the place of Hades. Hades became a waiting place for resurrection.
The non permanent character of sheol and hades is similar to the character of purgatory. This character depends on the character of God, because he is the master of life and death. Later there came a hope for final accomplishment.
New Testament on Hell
New Testament witnesses varies and there is no unanimity. Description of hell varies according to different authors. Mt 25, 31 – 46; Depart from me to the eternal fire. Mt 13, 24 – 43: Parable of the wheat and weeds. The Wicked will be thrown into furnace, where there is grinding of teeth. (these are only peripherals). Mt 13, 47 – 50 : parable of the net – separation of the good and the wicked. Mt 22, 1 – 14; wedding feast. - ‘I do not know.’ Mt 22: Parable of the talents. The lazy was sent out into dark. All these parables are related to eschatological time. Separation and rejection takes place at the end of time. Jesus’ discourse about the nature of the hell: he preaches the good new of the kingdom. To motivate people to accept kerygma he proposes the theme of hell. (E.g. Punishment for behaviour against brotherly relation Mt 5, 22. the emphasis is on love, not on hell. The same threat is seen in teaching on chastity. 5, 25.). in Chapter 7, 21 – 23 : those who refuses to obey the word of God is throne out of his side. The idea can be seen in discourse on scandal (Mt 9, 40 – 48; Cf Isa 66? Or 56 , 24ff).
Gospel of John
He does not use the metaphor of fire. But he uses ‘darkness, second death judgement’ etc. this doctrine is based on his christocentric understanding of light and life. Eternal life has appeared in Jesus’ life. This life is light. (Jn 1, 4). It consists in the knowledge of the Father (life and light). Knowing the son is life and light. Coming of Christ puts and end to darkness. He is both life and light. At the end who are cut off from Jesus are handed over to darkness and death. This is second death and it is the definitive separation from the glory of risen Christ. The privation of the doxa (splendour) is hell for John. The damned will be deprived of the lamb and of his father. He who disobeys the son will not see light. God’s wrath is upon him. This idea is equivalent to his idea of judgement. For john judgement means condemnation.
St. Paul
St. Paul speaks of death and punishment in reference to God’s justice. He emphasises on life and salvation rather than death and punishment. The justice of God demands punishment for retribution (Rom 2, 5 – 10). Death is the wages of sin for him. (Rom 6, 23). Sinners will have no share in the kingdom of God. (1 Cor 6, 10). It is fearful to fall into the hands of the loving God. (Heb 16, 26 – 31).
The synoptics, especially Matthew, James, 2 Peter and Revelation: The language and image is of contemporary apocalyptic literature. Therefore they cannot be taken literally. Others do not use the Jewish apocalyptic language because it is not suitable for other people.
Theological Reflections on Hell
1. Pain of loss: Hell is the result of man’s self centeredness and impenitent self decision. God does not destroy man’s decision and freedom, says Schuler. Rejection of God’s love or separation from God continues and this state is called hell.
2. God is a God of love now and we cannot say that he turns to be a God of punishment at the moment of man’s death. God’s love is immutable. So hell is not due to God’s wrath, but due to man’s self determination and free activity.
Mt 25, 4: “Depart from me you Cursed” is to be seen comparing to Hos 22: “I will not execute my fierce anger for I am God and not man”. 1 Jn 4, 8 – 10 says God is love.
3. Man’s obduracy: man is essentially free and it continues in hell. There is no more flow of grace as was during his life time. God is beyond man’s reach. The pain of loss is due to the ontological state of man. Man has an ontological desire to see God. this desire is the proof of God’s love. This desire becomes a torture. It is a man made hell.
Theologically speaking fire is a symbol of God’s wrath. Wrath means impossibility of reconciling between God and sin. man through sin cuts himself off from God. this eternal separation is fire.
Lake of fire (Rev 20, 10): It is a symbol of man’s eternal separation from God. the contrast is between light and hell. The beatifying presence of God is light (heaven). His painful absence is symbolized by hell and fire. More than the loss of God fire represents the internal pain in man’s conscience for the loss of God’s presence.
Cf. LG 48 – 51.
Resurrection of the dead
what is the difference between the resurrection of the dead and of the body? Or is it only the immortality of the body? The resurrection is based on the resurrection of Jesus. John and Paul have something special about the resurrection.
Jn 11, 25: “I am the resurrection and life.” The resurrection of the body as ‘soma’ and not ‘sarx’. Soma is person itself, sarx is flesh only. Soma denotes to the whole person. The evolution of this belief in Israel: what is the nature of the continuity of life? In Old Testament life is the supreme gift promised to the Patriarchs – life for long centuries – feeling of the security of life in God’s presence. Resurrection means true happiness is not in material prosperity, but in friendship with God.
Divine justice and retribution: It is an essential element in Israelite religion. This hope is not applied always in this life. So they hoped a just divine retribution after death. Isa 26, 19: It is an indication of the rising hope. Ezek 37, 1 – 14: Dry bones. It is not regarding the bodily resurrection, but the Messianic liberation of the community. The new creation is the work of God. Dan 12, 1 – 3: a clear testimony in reference to the resurrection after life: the martyrs will be awarded after death. 2 Macc 7, 9ff: An explicit popular belief I resurrection. The theology of martyrdom and resurrection is seen here. 2 Macc 12, 41 – 45: All these explains the Old Testament idea of resurrection.
In the New Testament: The culmination of it is found in John and Paul. The Christological character is seen. Mt 22, 23 – 33: Nature of future life. Resurrection exists, not in a material sense, but in a spiritual sense. John says resurrection is the fruit of faith and Eucharist. Jn 5, 19 – 25; 5, 26 – 30 (apocalyptic language)- future nature of resurrection. This thought give way to the realized nature of eschatology. Basis of resurrection is faith in the father through the son. Life includes resurrection. Fullness of life includes resurrection. Jn 11, 22 – 26: symbol of the fullness of resurrection of one who believes in Jesus. Faith of the Old Testament is deepened by associating it with Jesus Christ.
Jn 6, 54 -58: Eucharist: The reception of the Eucharist assures the final resurrection. The life communicated through Eucharist is communitarian, which ultimately proceeds from the Father Himself. It connects Jesus’ resurrection and our own. Acts 24, 14 ff: Paul speaks of the resurrection of the good and wicked. Heb 6, 1 – 2: Paul speaks of resurrection based on Christ and the Holy spirit. (Christological and Pneumetological). 1 Cor 15: Without the resurrection of Christ preaching is impossible.
Characteristics of the Risen Soma
1. Splendour (doxa): The doxa of the Father- the luminous body at mount Tabore. The risen body will be enveloped by this glory.
2. Incurruption: It is the result of fullness of life. In resurrection all bodily necessities like nutrition, procreation etc. will perish.
3. Soma pneumaticon (Spiritual Body): Resurrection means, the flowering of the indwelling Spirit. 1 Cor 15, 51 – 58: Transformation of both the living and the dead. The dead will be transformed like Jesus at resurrection. The living as Jesus at transfiguration. Rom 8, 11 emphasises the pneumatic character of resurrection.
The Christian is in the risen Lord and the Spirit dwells in him. Immanence and indwelling are inseparable. In resurrection our soma will be fully possessed by the Spirit of the Lord.
Theological Reflections:
Formerly the preaching of the church on resurrection was on minor issues like nature of resurrection, its manner etc.
Identity of the body; it is to be understood on the basis of resurrection and Easter appearance of Jesus’ risen body. It is different from the physical body (because it was difficult to identify him; he appeared in another form). There is an identity of the person. But the form is different. The appearance of Jesus are pictorial narration by a historical and objective appearance. Paul also had a similar experience. Acts 9, 3ff. Paul testifies he saw the risen Lord himself. That means the risen Jesus has a new transfigured body, i.e., a spiritual body. 1 Cor 15, 44.
Man’s resurrection: What is said about Jesus’ risen body agrees with Paul’s saying about our body. There is a continuity of the person, but in a different form. Man will raise with a spiritualised body.
Resurrection and baptism
Resurrection is the culmination of the baptismal life. It is not something happens after death alone. It starts from baptism. The connection between baptism and resurrection is seen in Eph 5, 26; Rom 6, 4. They are two phases of a single movement. Our inward man is renewed day by day. 2 Cor 4, 16. Dogma of the resurrection of the dead is a pneumatic action. It should be understood in relation to Christ’s resurrection, man’s initial resurrection at baptism, Eucharistic communion and the proper resurrection.

Bibliography
“Apocalyptism” in The Interpreter’s Dictionary of the Bible, Supplementary Volume
Moltmann, Theology of Hope
Moltmann, The Coming of God: Christian Eschatology
Moltmann, The Future of Creation
Richardson, “Hope” in A New Dictionary of Christian Theology
‘Hope” in Sacramentum Mundi
Theology of Hope: On the Ground and implication of Hope
“Hope” in Dictionary of Biblical Theology
“Elpis” in TDNT
Karl Rahner, “The Hermeneutics of Eschatological Assertion” in Theological Investigation 4, 323 – 354.
Karl Rahner, “Theology of Hope” in Theological Investigation 10, 242 – 250.
Peter C. Phan, Eternity in Time: A study of Karl Rahner’s Eschatology
Schanckenburg, God’s Rule and Kingdom: A Thorough study of Biblical Eschatology
J. Richards, Death and after
Monika Hellwie, Death and Hope
Mussnar Faranz, ed., Readings in Christian Eschatology
Karl Rahner, Theology of death
Concilium 4
Boros, We are Future

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